Download A Companion to Comparative Literature (Blackwell Companions by Ali Behdad, Dominic Thomas (editors) PDF

By Ali Behdad, Dominic Thomas (editors)

A significant other to Comparative Literature offers a suite of greater than thirty unique essays from confirmed and rising students, which discover the heritage, present nation, and way forward for comparative literature.Features over thirty unique essays from best overseas individuals presents a serious evaluation of the prestige of literary and cross-cultural inquiry Addresses the background, present kingdom, and way forward for comparative literature Chapters tackle such subject matters because the dating among translation and transnationalism, literary concept and rising media, the way forward for nationwide literatures in an period of globalization, gender and cultural formation throughout time, East-West cultural encounters, postcolonial and diaspora experiences, and different experimental techniques to literature and tradition

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14–15) The logic of a certain spiritual progression may thus be inferred from Auerbach’s book. It goes something like this: the Judeo-Christian style, with its hallmark emphases on humble, earthly, and mundane contents, and its liberal mixing of genres and idioms, embodies a distinctive paradigm of what it means to experience alterity. That alterity is originally named God. As we follow Auerbach’s chapters through the centuries, however, God has been representationally displaced onto the plurality of the human world.

290−291) With this remark Wellek opens literary study, and also the humanities, to the kind of critical and cultural relativism he was later to deplore in the form of literary and critical theory (Wellek, 1983: 1−8). For Wellek, crisis is seemingly dissolved in a definitional openness about Comparative Literature but this openness is what came back to haunt both Comparative Literature and the humanities as a limit. This is not the kind of limit commonly associated with the material emphasized by this or that field of study (such as literature for literary study, and so on).

Here the humanities has taken its lead from Comparative Literature by making uncertainty about how to define their significance become the subject of a limitless reflection, in effect, transforming Cartesian self doubt into a cultural project but forgetting, as Kierkegaard pointed out, to question the instrumental purpose of that doubt, namely, to develop the “content of a concept” where no content was evident or could be positively agreed upon. But, is this questioning even possible now for the humanities?

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